HOI'KINS: CHARACTER AND OPINIONS OK WILLIAM LANGLAND. 267 



do not save without the Atonement of Christ (C, VIII,, 121; C, XX., 

 81); those who died under the Mosaic dispensation awaited in hell 

 the coming of Christ as their deliverer. 



The prayers of the righteous for those still upon earth (C, IV., 98) 

 avail to save souls from purgatory, and in the case of Trajan the 

 prayers of a most holy man delivered him from hell itself, a result 

 due to his just life as well as to prayer. But Solomon, Socrates and 

 Aristotle are supposed to be still in hell (C, XII., 220). However 

 Langland expresses some doubt of the traditional belief, and reasons 

 that since a just man shall hardly be saved in the day of judgment, it 

 therefore follows that he may be saved. A true man that lives as his 

 law teaches, and believes that there be no better, or would have kept 

 it if there were, and lives and dies in that will, for him there certainly 

 is commendation, his faith is great, and hope of reward depends up- 

 on that faith (B, XII., 268-293; C, XV., 192-217). 



One may sin often and yet be saved, as one in a boat may fall with- 

 in it and be in no danger (C, XI., 30). The salvation of the ignor- 

 ant may be more easily accomplished than that of the learned; but 

 those who are saved late or narrowly may not expect a high place in 

 heaven (C, XV., 92-145). 



Christ may not be renounced after full acceptance, but neglect of 

 duty to Him will be punished in purgatory until all arrearages are 

 made up (C, XIII., 53-70). 



Baptisiii. To be baptized is the command of Christ (B, XIV., 

 183), and children are not saved without it (B, XL, 82). It washes 

 away all sin, and is the pledge of salvation (B, XIV., 181-190). 

 There is a baptism of font, of blood, and of fire (C, XV., 207). It 

 should be administered by a Christian only, except among the heathen, 

 Saracens and Jews at the approach of death, when an unbeliever 

 may perform the rite. In such a case belief and baptism are suffi- 

 cient to save; but ordinarily to belief and baptism must be added ful- 

 fillment of law (B, XIV., 345-359). 



,, ^ . If a man sin after baptism, the three steps toward 



i'«'i«:iiife,Ai»- forgiveness are contrition, confession, and satisfaction 

 ''"*""""• (C, XVII., 25). Contrition makes deadly sin venial, 



and contrition and faith may save even without confession. Confes- 

 sion slays the sin; and satisfaction, which maybe interpreted penance 

 or restitution, buries it out of sight and makes it like a wound healed 

 (B, XIV., 82-96). It is implied (B, XL, 94) that the secrets of the 

 confessional are to be preserved. 



Though Langland formally teaches the duty of penance, he really 

 attaches to it little importance; in fact he satirizes it by making his 

 penitents propose their own penances, and these often apparent 



